The Misuse of Peaceful Language and Double Standards: A Reflective View on the Israel-Iran Conflict

By Ghulam Ghaus Siddiqi, New Age Islam 24 June 2025 This reflection was inspired by reading Mr. G.R.D.’s thoughtful piece, “Iran-Israel Conflict: Ethical Reflections from Imam Ali's Legacy in the Light of Nahjul Balagha.” His reflections prompted me to examine the deep contradictions and misuse of language in contemporary political discourse, particularly in the context of the ongoing Israel-Iran conflict. This reflection is not intended to be scholarly or deeply academic, but rather a humble and free-spirited expression of thought. Words such as peace, restraint, and harmony hold profound significance in human civilization, especially when they are applied sincerely and guided by moral integrity. Theologically, these values form the foundation of our ethical aspirations and spiritual ideals. At this point, a Hadith-e-Qudsi comes to mind, a narration in which the words are spoken by the Prophet Muṣṭafā ﷺ, but the message originates directly from Allāh ﷻ. The Hadith reads: “My mercy prevails over My wrath.” This timeless message serves as a spiritual compass, reminding us that divine mercy outweighs divine punishment, both in magnitude and intent. In Islamic tradition, it reflects the overwhelming nature of Allāh’s ﷻ Mercy. Indeed, God’s mercy stands with the oppressed and His wrath with the oppressors. History, when examined with reflection and sincerity, reaffirms this divine principle. Oppressive tyrants who inflicted suffering and violated justice ultimately invoked the wrath of Allāh ﷻ. They are remembered with shame and condemnation. In contrast, those who sacrificed their lives in the struggle against injustice are honoured and remembered with reverence. Their legacies continue to inspire. At this very moment, the martyrdom of Imam Ḥusayn (may Allah be pleased with him) comes vividly to mind—a timeless symbol of resistance against tyranny and a supreme example of upholding divine justice through unwavering sacrifice. Yet in today’s global political landscape, the very terms peace, restraint, and harmony are often stripped of their essence and weaponized for political manipulation. Time and again, powerful nations invoke these noble ideals while brazenly violating international laws and moral norms. Peace is no longer pursued as a sacred principle—it is reduced to a hollow slogan, often used to justify aggression rather than prevent it. So widespread is the misuse of these terms that even sincere individuals—pure in heart and free from hypocrisy—may struggle to discern between those who are genuinely committed to peace and those who exploit the language of peace to commit acts of injustice. Such individuals cannot be called hypocrites, but they may be seen as naive or unaware of the complex realities around them. Still, they are our fellow human beings—our brothers in humanity—and they deserve to be engaged with compassion, not condemnation. It is our responsibility to help them understand the importance of sound reasoning and clarity through respectful and thoughtful dialogue. As Muslims, we sincerely uphold values like peace, harmony, and the importance of fulfilling promises—principles that are deeply embedded in our faith. However, deceit and fraudulent behaviour have no place in Islamic ethics. We also recognize that some verses in our sacred texts were revealed in specific contexts—particularly during times of conflict or injustice—and must be understood accordingly. Sadly, there are those who distort these teachings and manipulate the language of justice, peace, and human rights to perpetrate grave injustices. They wage wars under the pretext of combating terrorism, commit acts of terror while claiming to prevent it, and violate human rights—all while falsely claiming to defend them. We were stunned by Prime Minister Netanyahu’s claim that global peace can only be achieved through the complete eradication of the people of Gaza, under the pretence of eliminating Hamas—the only remaining line of defence and support for the Palestinians. Such a statement is not only morally abhorrent but also historically ironic. When the legacy of Zionist expansion is marked by bloodshed, genocide, and the occupation of Palestinian land, how can it credibly lay claim to peace? Peace cannot be built upon the graves of innocent civilians, nor can justice arise from the systematic annihilation of a people. One of the most glaring examples of double standards is the conduct of the United States. Under the banner of promoting peace and fighting terrorism, the U.S. launched devastating invasions—first in Iraq, then in Libya—without conclusive evidence, leaving behind broken nations, destabilized societies, and countless civilian deaths. It has consistently supported Israel, turning a blind eye while Israel carries out relentless assaults on Gaza. Thousands of civilians—particularly women and children—have been killed. Hospitals have been bombed. Entire infrastructures have been destroyed. Despite such atrocities, these actions are cynically labelled as “self-defence” or “counter-terrorism.” In the twisted lexicon of global powers, the so-called “war on terror” has too often become a war on Islam itself—a war targeting the very identity, dignity, and existence of Muslim communities. The psychological damage is immense. Muslims have been subjected not only to physical violence but also to mental suffocation—drowned in propaganda, overwhelmed by false narratives, and tortured by the deliberate distortion of truth and justice. In many regions, the root of modern conflicts can be traced to economic ambitions—especially the control of oil—masked by ideological or political justifications. Naturally, various groups began to emerge: some genuinely defending their land and dignity, while others fabricated or misapplied a narrative to misrepresent Islam. These groups falsely projected that every battle or conflict is born from Islamic teachings, thereby manipulating global perception. Intelligence agencies worldwide invested massive resources into dissecting and interpreting this phenomenon. In the 1980s, the Iran-Iraq war unfolded—a conflict layered with ideological tension and political rivalry. Beneath the surface, factions from within the Shia and Sunni camps were vying for power—either for kingdoms or for doctrinal supremacy. This inner struggle further fuelled the arms trade, enriching global powers who ironically “champion peace, human rights, and justice”, while simultaneously profiting from destruction. Then came the events of 9/11—a turning point that transformed global narratives. Islamic scriptures, once studied with depth and scholarly care, were now approached with suspicion. Contextual verses—revealed during wartime or early Islamic expansion—began to be seen as universally prescriptive, even though they were never meant to be read as such. This wave of misinterpretation is a distinctly modern problem. In earlier times, these verses were naturally understood in their proper context, and rarely misused. Today, however, a climate of doubt and paranoia has overtaken sound interpretation, leaving many confused about what Islam actually teaches. In our time, we must remain vigilant and active. Terms like peace and dialogue have become tools of “diplomatic performance” rather than sincere expressions of shared human conscience. These words are now often used to serve political interests rather than to uphold universal ethical values. The true spirit of humanity—a spirit that longs for justice, equality, and real coexistence—has all but vanished from international discourse. Some argue that injustice can be resisted through peaceful means—and while this may be true in certain contexts, the case of Palestine proves otherwise. Israel has shown, over decades, that peaceful protests, diplomatic resolutions, and international appeals have little to no effect. These gestures are not respected, nor responded to in good faith. This has led nations like Iran to question the effectiveness of peace negotiations. Iran, having witnessed the persistent failure of so-called peaceful solutions to deliver justice to the Palestinian people, has drawn a different strategic conclusion. It believes that as long as Israel faces no real consequences, it will continue its aggressive and expansionist behaviour. Iran’s evolving posture reflects this realization. It seeks not only to deter Israeli aggression but also to assert its growing scientific and technological capabilities on the world stage. While Israel’s interceptor and military technologies have been widely praised, Iran appears to be developing countermeasures that are strategically and economically effective. Recent developments suggest that Iran’s low-cost, high-impact tactics are exposing the limitations of Israel’s defence systems. For instance, inexpensive projectiles—metaphorically described as “50-paise toffees”—are being launched, compelling Israel to respond with highly expensive interceptors. This asymmetry has created a significant economic disadvantage for Israel. Among these low-cost attacks, Iran has reportedly embedded a few high-powered, precision-guided missiles that target key intelligence infrastructure. Thus, Iran is advancing its objectives on two fronts—undermining Israel’s defences both economically and technologically. Through this asymmetric warfare strategy, Iran is positioning itself as a formidable force—not merely reacting to Israeli aggression, but reshaping the strategic cost-benefit landscape of modern warfare. By unveiling its hidden scientific achievements, Iran sends a clear message: it is no longer a passive observer of injustice, but a capable and self-asserting power—ready to shape both regional politics and the global scientific arena. This reflection has focused on the current global situation, but since Mr. G.R.D.’s article centred around the legacy of Mawlā ʿAlī (may Allāh be pleased with him), it is only fitting to say a few words in that context. In the noble history of Maula ʿAlī (may Allāh be pleased with him)—the fourth rightly guided caliph, one of the most beloved companions of the Prophet Muṣṭafā ﷺ, and a figure deeply revered by both true Sunnis and Shīʿas—we find a legacy that touches the soul. His remembrance soothes the heart, and the stories of his sons, Imam Hasan and Imam Hussayn (collectively known as Hasnain), along with the tragedy of Karbala, represent the most exalted form of martyrdom in human history. In this sacred legacy, the themes of truth and justice shine with unmatched clarity. Their lives were living embodiments of the principle that one’s entire existence—even to the point of sacrificing life—must be dedicated to the defence of truth, the protection of the oppressed, and the resistance to tyranny. Their legacy is so spiritually rich, so morally uplifting, that entire generations can draw lifelong inspiration from it. We can say with pride and certainty that Marla ʿAli (may Allāh be pleased with him) did not merely speak of peace and justice—he lived and was ultimately martyred for them. His legacy is not one of slogans, but of action, sacrifice, and unwavering commitment to the principles of divine truth and real peace. ----- A regular columnist with NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi is a classical Islamic scholar [Aalim, Faazil and Mutakhassis Fi al-Adab al-Arabi wa al-Ulum al-Shariah] with a Sufi background and an English-Arabic-Urdu Translator. URL: https://www.newageislam.com/current-affairs/peaceful-double-standards-israel-iran-conflict/d/135970 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Worship Is Servility Because God Is Immanent

By Sumit Paul, New Age Islam 24 June 2025 "God says, “And I did not create the jinn and mankind except to worship Me” (Quran 51:56). Why would God make such a self-aggrandizing statement? Is that the only purpose of God's creations? " ----- Yes, Dr Ghulam Saheb. This seems to be a megalomaniac (Semitic) god's sole objective. He created angels, jinn and humans to worship him. If a fictional god/Allah really said this, it certainly degrades him. I've been reiterating that this is a human trait to expect complete submission from his fellow humans. Why is this Semitic god so narcissistic and obsessed with himself? He creates all these creatures like angels, jinn, humans, among others and then forces them to worship him only and if they worship some other god or gods, they'll be roasted in hellfire. Can any sane person believe in this utter nonsense? Unless a brain intoxicated and deluded by religio-scriptural crap and mumbo-jumbo, will believe in this claptrap. The so-called omnipotent and omniscient god who has created all the creatures will never expect that those creatures must genuflect before him. This is the nature of a tribal god. We know that during Muhammad's era, there were numerous tribes and each tribe had its deity demanding unquestioning submission. Muhammad integrated those warring tribes into a cohesive unit and endowed his Allah with the basic attributes of all the tribal gods/deities. That's why, Islam still appears to be a desert faith that seriously lacks sophistication. Agreed, all man-made religions are unsophisticated, but Islam is even more rough and corrugated. Compare it with Eastern faiths. Nowhere do you come across that god is dictating his followers to worship him. Raman Maharshi says, " God doesn't need to be worshipped. He's to be experienced." Sri Aurobindo says, " Worship is servility because god is immanent. Feel it within." Somewhere, all three Semitic faiths, esp. Islam, lack subtlety and refinement of Eastern spiritual consciousness. That's why the Semitic god is so demanding, totalitarian, every-wrathful, vindictive, irascible and destructive. Does mankind need such a dreadful god? Going further, does humanity need any such self-centred god whose only concern is how many times humans have offered Namaz to him? Ridiculous, isn't it? ----- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/worship-servility-god-immanent/d/135968 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Undermining Religious Freedom: Proffering ‘Integral Humanism’ as Defence

By Ram Puniyani for New Age Islam 24 June 2025 During the last four decades India has witnessed the rising intimidation and targeting of religious minorities. After the demolition of Babri mosque the country witnessed unprecedented violence in Mumbai leading to the loss of nearly one thousand lives. In 1999 the most horrific act of burning alive of Pastor Graham Stains, labelled ‘most ghastly incident from the inventory of black deeds’ by the President of India Dr. K.R. Narayanan, took place. Gujarat carnage was orchestrated on the pretext of Godhra train burning, leading to massive polarization along religious lines and victory of BJP in subsequent elections. Later the massive Kandhamal violence on the pretext of Swami Aseemanand’s murder by Maoists in 2008 led to attacks on Churches and loss of lives. The violence in Muzaffarnagar in UP 2013 and in Delhi 2019, are few other major acts of violence; which tormented the country. This is not all, the violence in the name of cow slaughter, love jihad added to the fire of anti minority hatred. The CAA added to the woes of the Muslim community. The attacks on scattered prayer meetings of Christians on the pretext that these meetings are meant for conversions has kept up anti minority hate and is getting intensified during the last few decades. There is a gross violation of the rights of minorities and violation of the ‘Freedom of Religion’ in various forms. Freedom of Religion acts have been implemented recklessly in various states. These laws as such are a big hurdle for the practice of one’s religion. This suppression of practice of religion added on with the hate against minorities has led to the total intimidation of religious minorities. We also witnessed the hateful rhetoric used during the 2024 national elections, the ongoing demolition of Muslim homes and the government’s renewed push to implement the Citizenship Amendment Act (CAA)—a law that, especially when coupled with the National Register of Citizens (NRC), risks rendering millions of Muslims stateless and without legal protection. This image of India being created by the acts by the BJP Government and Hindutva politics has an adverse effect on India’s International image and standing. Attempts are on to bypass this image which reflects India’s falling position on various indices’ related to freedom and democracy. How does the Government and ruling ideological outfit of RSS deal with this abysmal image? To begin with, India at official level does not recognize any of the agencies monitoring rankings related to human rights in particular. The government states that this is interference in the ‘internal matters’ of our country. The same Government shouts hoarse when the atrocities on Hindus take place in neighboring countries. To raise the concern about these atrocities is absolutely on the dot but the Government displays double standards on this. To add up to the strategy of undermining the deteriorating condition of Indian minorities, now Mr. Ram Madhav, leader of RSS-BJP, in an article argues that this way of looking at violation of religious freedom is through a Eurocentric lens. In an endorsing way he presents the report of a US based think tank, “Changing the conversation about religious freedom: An integral human development approach”. As per this report “a crucial component of overall human flourishing and sustainable development has to be based on Integral Humanism”. He comments that religious freedom should not just be treated as relating to Human Rights. (I.E. June 14). This is a clever ploy to undermine the freedom of religion in the country. As per Madhav invading Mughal armies persecuted Hindus. He puts the blame of partition exclusively on Muslim League. In contrast to Madhav’s understanding the leader of India’s freedom movement, Gandhi saw diverse religions rooted in India and thriving with harmony. On similar lines Nehru saw our civilization as a syncretic one. He writes “She (Bharat Mata) was like some ancient palimpsest on which layer upon layer of thought and reverie had been inscribed, and yet no succeeding layer had completely hidden or erased what had been written previously.” Madhav tells us about the concept of ‘Integral Humanism’ which was first propounded by Jacques Maritain in 1936. He was a Catholic Christian and has been appreciated by the highest priests of the Church. As per Madhav his concept of Integral Humanism argued to rise above religions to secure not only the material but ethical, moral and spiritual well-being of individuals. Articulating this in the context of Catholic Christianity, it might have aimed to oppose those who were trying to opt for non Catholic sects of Christianity. He also argued for “The freedom which Christian democracy seeks to promote…” In India this phrase was presented by BJP leader Deendayal Upadhaya, who also had RSS background. He was part of a political outfit which is working for Hindu Nation. This ideology regards that India was enslaved by Muslim kings and then the British. This political ideology attributes many ills of Hindu society to atrocities of Muslim king in particular. The fact is that many of the ills regarding caste-Varna and gender hierarchy are mentioned in the earlier tomes regarded holy by Hindus. They are also unmindful of the fact that the administration of Muslim kings was full of upper caste Hindus at various levels. In the four major lectures given by Upadhyay 1965 the ideology of Integral Humanism was presented. This ideology argues against the federal structure of India and calls for ‘Dharma Raj’. As per him the Dharma is above parliament. It does argue for the predetermined role of Individual, i.e. subtly upholding caste-Varna system. It stands for status quo in society. Maritain advocated ‘Christian democracy’ while Upadhyay is part of the agenda of ‘Hindu Nation’. BJP has adopted ‘Integral Humanism’ as its ruling ideology. The results of the Integral Humanism, which claims to be above religions, in practice adopts the values o Brahminical Hinduism and is taking up issues of temples (demolition of mosques), holy Cow (Lynching) Love Jihad and conversions as the core part of its agenda. Integral Humanism is being put forward to undermine the values of Indian Constitution, rights of minorities, low caste and women in the present times. It may be a more sophisticated name for the agenda of Hindu Rashtra, something totally in opposition to the Indian Constitution. URL: https://www.newageislam.com/spiritual-meditations/religious-freedom-integral-humanism-defence/d/135967 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminis

Hazrat Gaibi Shah and Masum Shah Dargahs: A Spiritual Oasis in Maharashtra

By Sahil Razvi, New Age Islam 24 June 2025 The dargahs of Hazrat Gaibi Shah and Hazrat Masum Shah, located on the Bhandara-Pauni highway, are revered shrines maintained by Dawdi Par villagers. Gaibi Shah’s Turbat emerged in 1955, while Masum Shah’s dargah is simpler. The annual urs fosters interfaith harmony. Main Points: 1. Located on Bhandara-Pauni highway, 10 km from Bhandara township. 2. Hazrat Gaibi Shah’s open turbat emerged miraculously in 1955. 3. Hazrat Masum Shah’s dargah is a simple two-room structure. 4. Dawdi Par villagers, led by Daya Ram and Ram Das, maintain the shrines. 5. Annual urs on 21-22 March unites Hindus and Muslims. ------ Nestled along the Bhandara-Pauni highway in the Bhandara district, within the serene confines of the Adhar range forest, lies a spiritual abode that draws devotees from near and far, the Dargahs of Hazrat Gaibi Shah and Hazrat Masum Shah. Situated approximately 10 kilometres from Bhandara township, these twin shrines, located at the same spot, offer a unique blend of mysticism, community spirit, and interfaith harmony. The Dargah of Hazrat Gaibi Shah: A Roadside Reverie The Dargah of Hazrat Gaibi Shah is an open Turbat, positioned by the roadside, enclosed by an iron grill fence. A green flag, a symbol of devotion, flutters from the branch of a nearby tree, marking the sanctity of the place. Local lore recounts a miraculous tale surrounding the shrine’s origin. It is believed that Hazrat Gaibi Shah emerged directly from the earth around 1955, nearly 45 years ago. The story goes that an anthill first appeared at the spot, and soon after, Baba was seen with a chelum, a traditional pipe for smoking tobacco. This divine manifestation has since made the site a focal point of reverence. The dargah was constructed by a forester and the Panch Committee of the nearby Dawdi Par village after the forester’s boon was fulfilled. Efforts to expand the shrine, including an attempt by a policeman to build a room, were halted by the Public Works Department (PWD) as the site falls under their jurisdiction. Despite its simplicity, the dargah of Hazrat Gaibi Shah remains a beacon of faith for passers-by and devotees alike. The Dargah of Hazrat Masum Shah: A Modest Sanctuary Behind the open Turbat of Hazrat Gaibi Shah stands the dargah of Hazrat Masum Shah Baba, housed in a modest two-room structure. The front wall of the dargah, adorned with a painted tiger along the balcony, adds a touch of vibrancy to the otherwise simple edifice. The turbat of Hazrat Masum Shah, covered with galep (a type of cloth), occupies one of the rooms, while the second is used by one of the mujawars (caretakers). This dargah, built approximately 25-30 years ago by the residents of Dawdi Par, complements the older shrine of Hazrat Gaibi Shah, creating a shared sacred space. The Village of Dawdi Par: The Heart of Devotion Dawdi Par, a medium-sized village with around 400 households, is the epicentre of devotion for the Dargahs. The village comprises about 40 Muslim households, with the remaining belonging to various Hindu castes. It is primarily the residents of Dawdi Par who take an active interest in the upkeep and activities of the Hazrat Gaibi Shah dargah. Among them is Daya Ram Sadhu, a small farmer from the Kumhar (potter) caste, who has been tending to the Dargah since its inception. Having spent part of his childhood at the Dargah of Hazrat Muhabbat Shah Baba in Pratapgarh, Daya Ram dedicates most of his day to the shrine’s care. Another devoted caretaker is Ram Das, a bohemian soul who has served the Dargah for the past 40 years. Hailing from a wealthy family, Ram Das left behind worldly comforts to join a Qawwali troupe. His first visit to the Dargah was with the troupe, after which he chose to stay on permanently. Unmarried and deeply committed, he resides at the Dargah day and night. Known for his culinary skills, Ram Das once prepared meals at the shrine, but stopped after the utensils were stolen. A Place of Rest and Reverence The Dargah of Hazrat Gaibi Shah and Hazrat Masum Shah serves as a tranquil resting spot for travellers along the highway. Many vehicles pause briefly or blow their horns as a mark of respect, while pedestrians stop to rest and drink water. The shrine is particularly bustling on Mondays, Thursdays, and Fridays, when devotees gather in larger numbers. However, women are not permitted inside the Hazrat Masum Shah Dargah and must offer their prayers from outside. Devotees whose wishes are fulfilled often express their gratitude by offering food at the shrine, though non-vegetarian offerings are strictly prohibited. The Annual Urs: A Celebration of Unity Every year, the people of Dawdi Par organise a vibrant urs on the 21st and 22nd of March. The highlight of the celebration is the sandal procession, which covers a distance of about 3 kilometres from the village to the shrine. Previously, the sandal was brought from the house of Zaffar Miya, a conductor, but this year, due to internal village politics, it was sourced from the local masjid. The urs is a communal affair, with villagers contributing money, rice, and vegetables to ensure its success. Remarkably, the event transcends religious boundaries, with Hindu devotees reportedly outnumbering Muslims, reflecting the Dargah’s universal appeal. Growing Popularity and Interfaith Harmony Over the past decade, the Dargahs of Hazrat Gaibi Shah and Hazrat Masum Shah have gained increasing prominence, attracting visitors from distant places. The shrines stand as a testament to interfaith harmony, with people of all faiths participating in the urs and offering their prayers. The absence of non-vegetarian offerings further underscores the inclusive ethos of the site, ensuring it remains accessible to devotees of diverse dietary practices. In a world often divided by differences, the Dargahs of Hazrat Gaibi Shah and Hazrat Masum Shah stand as a symbol of unity, faith, and community spirit. Whether it’s the roadside reverence of Hazrat Gaibi Shah’s Turbat or the quiet sanctity of Hazrat Masum Shah’s shrine, this sacred spot continues to offer solace and spiritual connection to all who visit. ----- A regular contributor to New Age Islam, Sahil Razvi is a research scholar specialising in Sufism and Islamic History. He is an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/islamic-personalities/hazrat-gaibi-masum-shah-dargah-spiritual/d/135965 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

"Have You Seen One Who Takes His Desire as His God?": A Quranic Inquiry into Modern Idolatry

By V.A. Mohamad Ashrof, New Age Islam 23 June 2025 In the contemporary era, the concept of idolatry has evolved, transcending physical boundaries to encompass virtual realms. The proliferation of social media and digital platforms has given rise to new forms of idolization, where individuals and entities are revered and emulated online. This phenomenon warrants a profound examination through the lens of Quranic teachings, which provide a rich and enduring framework for understanding the complexities of idolatry in both its ancient and hyper-modern contexts. The Quran, as the central text of Islam, offers profound insights into the nature of shirk—the act of associating partners with God—condemning it as the ultimate spiritual and intellectual failing. Its critique, while rooted in the historical context of pre-Islamic Arabian polytheism, possesses a timeless and universal resonance. This paper aims to explore the notion of physical and virtual idols from a Quranic-enlightened perspective focused on its ethical and liberative principles, delving into the implications of these manifestations on individual dignity, societal justice, and the ultimate purpose of human existence. This exploration is grounded in the thesis that the Quran’s categorical rejection of physical idols is not merely an iconoclastic command against graven images but is, more fundamentally, a radical project for human liberation. It is a declaration of independence for the human spirit from all forms of servitude to that which is created, finite, and contingent. A hermeneutic that prioritizes the Quranic emphasis on human dignity (Karamah), reason (Aql), and vicegerency (Khilafah) allows us to extend this liberative critique from the stone idols of the past to the subtle yet potent virtual idols of the present. These new idols—the curated digital persona, the algorithm as oracle, the dogma of consumerism, and the cults of personality and ideology—pose an insidious threat to the very foundations of human flourishing. By synthesizing the Quranic narrative, its core theological principles, and the insights of classical and contemporary Islamic thinkers, this paper will argue that the path of pure monotheism (Tawhid) is the only definitive antidote to the shackles of both physical and virtual idolatry, offering a vision of humanity that is spiritually free, intellectually vibrant, and ethically grounded. Deconstructing the Physical Idol The Quran’s engagement with idolatry is not peripheral; it is the central drama of its prophetic narratives and the foundational basis of its theology. To understand its application to the virtual, one must first grasp the depth and nuance of its critique of the physical. The text presents physical idols (Asnam, Awthan) as the epitome of spiritual and rational decay, a profound misunderstanding of both the nature of the Divine and the status of humanity. The entire edifice of Islamic theology rests upon the principle of Tawhid—the absolute, indivisible, and uncompromising Oneness of God. The profession of faith itself, the Shahada, is a declaration of this reality: "There is no god but God." This is not a mere numerical assertion but a comprehensive worldview that orders all of existence. The Quran’s shortest chapter, Al-Ikhlas, serves as its most concise and powerful definition of God, a direct refutation of any form of polytheism or anthropomorphism: “Say, ‘He is God, [who is] One. God, the Eternal Refuge. He neither begets nor is born, Nor is there to Him any equivalent’” (Quran 112:1-4). The antithesis of Tawhid is shirk, the act of "associating" partners with God. The Quran unequivocally identifies shirk as the gravest and only unforgivable sin for one who dies upon it without repentance: “Indeed, God does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with God has certainly fabricated a tremendous sin” (Quran 4:48; 4:116). This theological severity stems from the fact that shirk is not just a metaphysical error but a fundamental injustice (Zulm) and a corruption of the human state. It nullifies all good deeds, rendering a life’s work spiritually void (Quran 6:88, 39:65). The polytheists of the Prophet Muhammad’s time practiced various forms of shirk, including a "longitudinal idolatry," where idols were seen as intercessors to a higher, supreme God, and a "latitudinal idolatry," where they were considered independent deities with their own domains. The Quran refutes both, asserting God's absolute sovereignty and direct relationship with His creation, rendering all intermediaries obsolete and blasphemous. The Quranic narrative of Prophet Ibrahim serves as the paradigmatic confrontation with physical idolatry, some story rich with rational and ethical undertones. It is a story not of blind rage but of reasoned deconstruction. Ibrahim does not simply attack the idols; he first engages his father and his people in a Socratic dialogue, exposing the logical fallacies of their beliefs. He questions the worship of inert objects: “He said to his father and his people, ‘What are these statues to which you are devoted?’ They said, ‘We found our fathers’ worshippers of them.’ He said, ‘You were certainly, you and your fathers, in manifest error’” (Quran 21:52-54). His appeal is to reason, not force. He challenges the very foundation of their practice: blind adherence to ancestral tradition (Taqlid), which the Quran consistently presents as a barrier to truth (Esack, p.78). The climax of the narrative is his famous act of smashing the idols, a piece of powerful street theatre designed to force a moment of cognitive dissonance. He leaves the largest idol intact and places the axe in its hands. When the people return and question him, he replies with brilliant irony: “He said, ‘Rather, this—the largest of them—did it, so ask them, if they should [be able to] speak’” (Quran 21:63). This act forces the idolaters to confront the self-evident powerlessness of their gods. They are compelled to admit, “You have already known that these do not speak” (Quran 21:65). In that moment, the entire system of belief collapses under the weight of its own absurdity. This narrative underscores a key Quranic principle: true faith is born of critical inquiry, not unthinking conformity. Ibrahim’s method is one of empowerment, designed to awaken the innate intellectual and spiritual faculties of his people. The story critiques not only the worship of carved stone but the worship of any tradition or authority that demands the suspension of one’s God-given reason. As Fazlur Rahman notes, the essence of shirk is a "devaluation of man," and Ibrahim's actions are a powerful restoration of human dignity in the face of self-imposed degradation (Rahman, p.88). The Socio-Economic Dimensions of Physical Idolatry The Quran’s critique of idolatry is not confined to theology and epistemology; it is also profoundly socio-economic. The system of idol worship in pre-Islamic Mecca was deeply intertwined with power, commerce, and social injustice. The Kaaba, which housed hundreds of idols like Hubal and Al-Lat, was a centre of pilgrimage and trade, enriching a Qurayshi elite who served as its custodians (Hawting, p.45-66). This religious-economic complex created a priestly class that mediated between the people and their gods, perpetuating a hierarchy that monotheism sought to dismantle. The Quran mocks the material aspects of this worship, such as the practice of apportioning agricultural yields and livestock between God and the idols, decrying it as a “fabricated lie” and an evil judgment (Quran 6:136). The divine command to "fight until there is no more fitnah [persecution, idolatry] and the religion is entirely for God" (Quran 8:39; 2:193) can be understood in this light. It was a command to dismantle a system that was not only theologically corrupt but also a source of exploitation and social stratification. The assertion that "idolatry is worse than carnage" (Quran 2:217) highlights the profound social and spiritual decay it engenders. Thus, the fight against physical idols was simultaneously a fight for social justice, economic fairness, and the liberation of the oppressed from the control of a corrupt elite. As Amina Wadud explains, "Physical idol worship often perpetuates social inequalities, with priestly classes mediating between people and their objects of worship" (Wadud, p.134). Tawhid, in this context, becomes a revolutionary force for social egalitarianism. From the Tangible to the Abstract An enlightened reading of the Quran recognizes that its message addresses core human tendencies, not merely specific historical manifestations. The power of the Quranic message lies in its capacity to address these tendencies as they reappear in different forms across time and space. The principles used to deconstruct the physical idols of Mecca provide the very tools needed to identify and dismantle the virtual idols of the 21st century. This requires building a "hermeneutical bridge" from the tangible to the abstract. The Quran itself lays the groundwork for this broader understanding of shirk. It frequently points to non-corporeal forms of misplaced devotion, showing that the error of idolatry lies in the misdirection of the heart's ultimate allegiance, regardless of the object's form. The most powerful of these is the concept of Ahwa (lowly desires, whims, ego). The Quran poses a chilling rhetorical question: “Have you seen the one who takes as his god his own desire (Hawahu)? Then would you be a guardian over him?” (Quran 25:43; cf. 45:23). This verse is a profound psychological insight, suggesting that the human ego itself can be deified. When personal desire becomes the ultimate arbiter of truth and morality, overriding divine guidance and ethical principles, the self has been enthroned as an idol. This internal shirk is perhaps the most dangerous of all, as its temple is the human heart and its high priest is the self. Furthermore, the Quran warns against allowing worldly attachments to usurp the place of God. In a powerful passage, it lists a series of beloved things—family, wealth, commerce, dwellings—and issues a stark warning: “Say, [O Muhammad], ‘If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than God and His Messenger and jihad in His cause, then wait until God executes His command’” (Quran 9:24). This verse does not condemn love for family or the pursuit of wealth, but it establishes a clear hierarchy of affections. When love for the created surpasses love for the Creator, a functional idolatry has occurred. These attachments become "virtual idols" that dictate one's priorities and moral choices. Finally, the concept of Taghut is crucial. Taghut refers to any object of worship, authority, or ideology that transgresses its proper bounds and rebels against God. The Quran famously states, “There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong. So whoever disbelieves in Taghut and believes in God has grasped the most trustworthy handhold with no break in it” (Quran 2:256). To be a true monotheist, one must not only affirm God but actively disbelieve in and reject all false objects of worship—be they tyrants, ideologies, systems of oppression, or internal desires. This provides a direct Quranic mandate to identify and critique the modern Taghuts that vie for human allegiance. An interpretive approach rooted in the Quran itself sees its message as fundamentally centred on the liberation, elevation, and flourishing of the human being within a framework of divine guidance. This is not a secular philosophy that discards the transcendent, but a God-centric vision for humanity that sees dignity as a direct consequence of a proper relationship with God. This perspective is built on several key Quranic concepts: • Karamah (Dignity): The Quran declares unequivocally, “And We have certainly honored the children of Adam” (Quran 17:70). This inherent, God-given dignity is universal and unconditional. Any system, belief, or act—including idolatry—that degrades this dignity is therefore anti-Quranic. Bowing to a stone, an idea, or a digital image is a violation of one's own karamah. • Khilafah (Vicegerency): Humanity is appointed as God’s khalifah (vicegerent, steward) on Earth (Quran 2:30). This is a role of immense trust and responsibility, implying a mandate to act with justice, compassion, and wisdom in the world. Idolatry is an abdication of this role. Instead of acting as a responsible steward, the idolater becomes a passive servant to a lesser being or concept, forfeiting their agency and purpose. • Aql (Reason/Intellect): The Quran relentlessly appeals to human reason. Phrases like Afala Ta‘Qilun ("do you not then use reason?"), La‘Allakum Tatafakkarun ("so that you may reflect"), and Li-Qawmin Yafqahun ("for a people who understand") are leitmotifs throughout the text. The Quran expects belief to be the result of thoughtful consideration, not blind faith. A perspective grounded in the Quran's core message, therefore, champions critical thinking as a religious duty and sees the uncritical acceptance of idols—physical or virtual—as a form of modern Jahiliyyah (ignorance) (Quran 3:154). • Fitrah (Primordial Nature): Islam posits that every human is born with an innate, primordial nature (Fitrah) that recognizes the Oneness of God (Quran 30:30). Idolatry is thus a deviation from this natural state, a "corruption of the hard-drive." The goal of divine guidance is to reawaken and polish this Fitrah, liberating it from the layers of cultural and psychological conditioning that obscure it. Scholars like Fazlur Rahman Malik emphasized the Quran's practical, ethical, and social impetus, arguing that its teachings are meant to establish a just and moral social order on Earth (Malik, p.114). Seyyed Hossein Nasr warns against the desacralizing tendencies of modernity, which create a spiritual vacuum that new, secular idols rush to fill (Nasr, Heart of Islam, p.56). Khaled Abou El Fadl champions an ethics of beauty, justice, and reason as central to the Islamic message (El Fadl, Speaking, p.112). Synthesizing these perspectives, an interpretive lens focused on the Quran's ethical core views its anti-idolatry discourse as a timeless call to reclaim our true, dignified, and rational human nature from the dehumanizing forces of shirk in all its guises. The Pantheon of Modernity - Identifying the Virtual Idols Armed with the Quranic framework and an ethical-rational lens, we can now turn our gaze to the contemporary landscape and identify the "virtual idols" that command the devotion of millions. These idols are often more dangerous than their stone counterparts because they are unseen, integrated into the very fabric of modern life, and disguised as progress, ambition, or entertainment. The Quranic warning against making one's Ahwa a god (45:23) has never been more relevant. Modern Western culture, in many ways, is built upon the glorification of the individual self. This hyper-individualism often morphs into a full-blown cult of the ego. This manifests most clearly in the phenomenon of celebrity and influencer culture, a primary form of virtual idolatry. Social media platforms have become the grand temples for this worship. Individuals meticulously curate digital personae, idealized and often fictional versions of themselves, and offer them up for public adoration. Self-worth becomes perilously pegged to external, quantifiable metrics: likes, shares, comments, and follower counts. This is a subtle but powerful form of shirk, where the fickle, collective judgment of the online crowd replaces the ultimate and stable judgment of God. The individual becomes a servant to their own projected image, trapped in a relentless cycle of performance and validation-seeking. This fosters profound anxiety, alienation from the authentic self, and a spiritual emptiness that no amount of virtual applause can fill. Social media influencers, celebrities, and various online personas become the high priests and priestesses of this cult. They wield significant influence, shaping the beliefs, consumption habits, and life aspirations of their followers. The Quranic notion of Taghut is particularly salient here, as these figures can become false objects of worship who lead their followers astray (Quran 2:256). The blind emulation of a virtual idol—adopting their speech, their dress, their lifestyle, their values without critical reflection—is a form of modern idolatry where the devotion and loyalty owed to God are redirected toward created, fallible, and often deeply flawed human beings. This uncritical adoration, where a human's words are taken as gospel and their actions are beyond reproach, mirrors the deification of religious figures condemned in the Quran: “They have taken their scholars and monks as lords besides God” (Quran 9:31). If the ego is the primary internal idol, materialism is its primary external expression. The relentless pursuit of wealth, luxury goods, and status symbols has become a global religion, with its own dogmas, rituals, and promises of salvation. This is the modern iteration of the "wealth and children" that the Quran warns can become a distraction and a source of misplaced love (Quran 9:24, 63:9). Consumer capitalism functions as a highly effective system of idolatry. Its temples are the shopping malls and online marketplaces. Its scriptures are the advertisements that create artificial needs and promise fulfilment through acquisition. Its rituals include the "retail therapy" of shopping and the unboxing of new products. Its promise of salvation is the fleeting happiness and social status conferred by owning the right brands. In this system, human beings are reduced from God's vicegerents to mere "consumers." Their purpose is to desire, acquire, and discard in an endless cycle that fuels economic growth but starves the soul. This is a direct inversion of the Quranic purpose for humanity: “And I did not create the jinn and mankind except to worship Me” (Quran 51:56). When the primary energy of one's life is directed toward consumption, one is effectively worshipping the idol of the Market. As Gai Eaton observed, this systemic devotion to materialism inevitably undermines human well-being and violates the Quranic call for moderation (mizan) and justice. (Eaton, p.133) Human beings have a deep-seated need for identity and belonging. When this need is not fulfilled by a connection to the transcendent, it is often filled by allegiance to finite, earthly constructs. In the modern era, ideologies like nationalism, racial supremacy, and rigid political partisanship have become powerful virtual idols. When allegiance to a nation-state or a political tribe supersedes universal ethical principles derived from God, shirk has occurred. This form of idolatry divides humanity into a false binary of "us" versus "them," breeding tribalism, jingoism, and conflict. It justifies oppression, sanctions injustice, and demands a loyalty that belongs only to God. This stands in stark opposition to the Quranic vision of a single human family, where diversity is a divine sign and the only marker of superiority is piety: “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of God is the most righteous of you” (Quran 49:13). Even religion itself can be turned into an idol. When religious doctrines are ossified, decontextualized, and wielded as instruments of power and control, divorced from the core Quranic imperatives of compassion (Rahmah) and justice (‘Adl), then the religion has become a Taghut. This is what the Quran critiques when it speaks of those who "distort the meaning of the words" (Quran 4:46) or religious leaders who "devour the wealth of people unjustly" (Quran 9:34). An ethical reading of the Quran insists on a dynamic, self-critical engagement with the tradition, constantly measuring it against the core principles of the revelation, thereby preventing the faith itself from becoming a lifeless idol. Digital Servitude and Simulated Realities The subtlest yet potent virtual idol is the algorithm. As information overwhelms us, humans are increasingly outsourcing our thinking and decision-making to mysterious, intricate computational systems. Placing unquestioning faith in these human-created systems to dictate our news, our purchases, our social connections, and even our worldview is a new and profound form of intellectual servitude. This "algorithmic determinism" fosters several spiritual maladies. It diminishes the faculty of critical thinking (Aql) that the Quran so prizes. Instead of actively seeking and verifying knowledge, individuals passively consume a curated reality fed to them by algorithms designed for engagement and profit, not truth. This creates hermetically sealed echo chambers and filter bubbles that reinforce biases and deepen social divisions, a modern parallel to the tribal ignorance of Jahiliyyah. The Quran’s description of this life as a transient "amusement and diversion" (Dunya) (Quran 6:32) finds a powerful new meaning in the digital simulations of social media and virtual reality, which can distract from ultimate reality and the pursuit of eternal truth. The emerging field of "Dataism"—the quasi-religious faith that big data and algorithms can solve all of humanity's problems and unlock the secrets of existence—is a clear manifestation of this new idolatry. It elevates a human creation to a position of omniscience, a technological god of the machine. The Quranic ethical critique focuses on how this surrender of agency diminishes human potential. When we allow algorithms to make our choices, we atrophy our own moral and intellectual muscles. We become data points to be manipulated rather than conscious moral agents engaged in a direct relationship with the Divine. The Path of Liberation - The Ethical Promise of Tawhid The Quranic critique of idolatry is not merely a catalogue of prohibitions; it is, at its heart, a roadmap to liberation. The affirmation of Tawhid is the key that unlocks the chains of all other servitudes. From a perspective centred on Quranic guidance, the goal is not a fearful retreat from the world but a confident and principled engagement with it, grounded in a clear sense of purpose and an unshakeable connection to the Divine. The declaration La ilaha illah God ("There is no god but God") is the ultimate declaration of freedom. By affirming that only the One, Transcendent, Just, and Merciful God is worthy of ultimate worship, the human being is instantly liberated from the need to bow before any other power. It is a spiritual and political statement of profound significance. It frees the individual from servitude to tyrants, to social pressure, to the dictates of the market, to the whims of the ego, and to the black box of the algorithm. This is not the "freedom from" all constraints often championed by certain secular philosophies, but a "freedom to" fulfil one's highest potential. True freedom, in the Islamic paradigm, is not the license to follow one's baser desires—for desire itself can be a tyrant—but the freedom to align one's will with the will of God, a will that, according to the Quran, desires justice, compassion, beauty, and flourishing for humanity. This alignment empowers the individual to actualize their status as Khalifah, to become a positive force for good in the world, unencumbered by the fear of created things. As Isma'il al-Faruqi argued, Tawhid is not just a theological doctrine but a "comprehensive worldview" and a principle of civilization that, when properly understood, provides the basis for all knowledge, ethics, and social order. (Al-Faruqi, p.18) The Quran does not leave humanity defenceless against the allure of idols. It provides a set of internal tools for spiritual discernment and resilience. First is the cultivation of Aql (reason). The Quranic call for critical thinking is the primary defence against the blind acceptance of virtual idols. It demands that believers question, analyse, and seek evidence rather than passively submitting to dominant narratives or digital trends. It encourages media literacy and a healthy scepticism toward information consumed online, aligning with the Quranic injunction to verify news before acting on it (Quran 49:6). Second is Tadabbur, the deep, contemplative reflection upon the Quran itself and upon the signs (Ayat) of God in the universe and within oneself (Quran 4:82, 41:53). Tadabbur is the opposite of the fast-paced, superficial consumption of information that characterizes the digital age. It is a slow, meditative process that connects the individual to a source of meaning that is timeless and profound. It provides an ethical compass and a "criterion" (Furqan) to distinguish between truth and falsehood, guidance and misguidance. Third is dhikr, the remembrance of God. In a world saturated with distractions designed to capture and monetize attention, dhikr is the practice of consciously re-centring one's awareness on the Divine. "Unquestionably, by the remembrance of God hearts are assured" (Quran 13:28). This practice, whether through formal prayer, recitation, or simply a state of God-consciousness throughout the day, serves as a spiritual anchor. It inoculates the heart against the anxieties and false promises of virtual idols, reminding the individual of their true source of value, security, and purpose. A wise response to modern idolatry, guided by Quranic principles, involves thoughtful and ethical engagement, rather than outright rejection or technophobia. Technology, like any tool, can be used for good or for ill. The challenge for the modern Muslim is to be a Khalifah in both the physical and virtual realms. This involves harnessing technology for beneficial purposes—for education, for fostering genuine community, for promoting justice, for creating beauty—while consciously resisting its dehumanizing and idolatrous tendencies. This means cultivating a balanced relationship with the material world and digital platforms, practicing a form of "digital asceticism" that prevents consumption from becoming the centre of one's life. It means building authentic human relationships based on mutual respect and compassion, recognizing that virtual connections are often superficial substitutes for the real thing (Quran 49:13). It means advocating for ethical technology development that prioritizes human dignity and well-being over profit. Ultimately, it means living an integrated life where one's actions, online and off, are a consistent reflection of one's submission to God alone. The Enduring Quest for Authentic Submission The Quran's profound critique of idolatry, when read through an enlightened ethical and rational lens, transcends its historical origins to offer a powerful and urgently needed framework for navigating the complexities of the modern world. The physical idols of stone and wood, so powerfully deconstructed in the prophetic narratives, serve as archetypes for a deeper and more persistent human pathology: the tendency to misplace ultimate devotion. In our age, this pathology manifests in the pervasive "virtual idols" of ego, materialism, ideology, and the algorithm. These unseen chains enslave the human spirit, diminish God-given dignity, and divert humanity from its noble purpose as God's vicegerents on Earth. The Quranic call to Tawhid is therefore more than a theological statement; it is a timeless and revolutionary declaration of human freedom. It shatters the false deities that compete for our allegiance, whether they are carved from stone or coded in silicon. By liberating humanity from servitude to all lesser things, Tawhid restores our inherent worth, empowers our intellect, and directs our energies toward the pursuit of a just, compassionate, and meaningful existence. The ongoing struggle against idolatry, in all its ever-shifting forms, is thus the enduring quest for true human freedom and authentic submission—a journey from the shadows of the virtual cave into the brilliant, liberating light of the One, True Reality. 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Digital Religion: Understanding Religious Practice in New Media Worlds. London, Routledge, 2012. Eaton, Gai. Islam and the Destiny of Man. Albany, State University of New York Press, 1985. Esack, Farid. Qur’an, Liberation and Pluralism: An Islamic Perspective of Interreligious Solidarity Against Oppression. Oxford, Oneworld Publications, 1997. Esposito, John L. Islam: The Straight Path. 4th ed., New York, Oxford University Press, 2011. Hawting, G.R. "Idols and Idolatry in the Koran." The Idea of Idolatry and the Emergence of Islam, Cambridge, Cambridge UP, 1999, pp. 45–66. Hoover, Stewart M. Religion in the Media Age. London, Routledge, 2006. Husayni, Sayyid Abbas Sayyid Karimi. "Chapter 2: Polytheistic Beliefs with respect to Idols." Al-Islam.org, 2014. Ibn Taymiyyah, Ahmad. Kitab al-Iman. Translated by Salman al-Awdah, Riyadh, Dar al-Watan, 1999. Iqbal, Muzaffar. Science and Islam. Westport, Greenwood Press, 2007. Khan, Ayesha. Digital Islam: Navigating Faith in the Virtual Age. London, Routledge, 2020. Malik, Fazlur Rahman. Islam. Chicago, University of Chicago Press, 1966. Malik, Fazlur Rahman. Major Themes of the Qur'an. 2nd ed., Chicago, University of Chicago Press, 2009. Nasr, Seyyed Hossein. The Heart of Islam: Enduring Values for Humanity. San Francisco, HarperSanFrancisco, 2002. Nasr, Seyyed Hossein. Islam in the Modern World. New York, HarperOne, 2010. Nasr, Seyyed Hossein. A Young Muslim's Guide to the Modern World. Chicago, Kazi Publications, 1994. Quran. Translated by M.A.S. Abdel Haleem, Oxford, Oxford University Press, 2005. Quran. Translated by Yusuf Ali, Birmingham, Islamic Propagation Centre International, 1983. Rahman, Fazlur. Major Themes of the Qur'an. Chicago, University of Chicago Press, 1980. Ramadan, Tariq. Radical Reform: Islamic Ethics and Liberation. New York, Oxford University Press, 2009. Saeed, Abdullah. Interpreting the Qur'an: Towards a Contemporary Approach. London, Routledge, 2006. Siddiqui, Mona. Humanism and Islam: A Contemporary Approach. London, Bloomsbury Academic, 2017. Wadud, Amina. Qur'an and Woman: Rereading the Sacred Text from a Woman's Perspective. New York, Oxford University Press, 1999. ------ V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. URL: https://www.newageislam.com/debating-islam/desire-god-quranic-modern-idolatry/d/135954 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Why Iran’s Nuclear Programme Scares the World, But Israel’s Doesn’t?

By Aftab Alam, New Age Islam 23 June 2025 The long-standing question of why nuclear weapons are considered safe in the hands of some states but viewed as a threat when held by others has resurfaced with renewed urgency following recent U.S. and Israeli attacks on Iran. These strikes caused significant damage to Iran’s nuclear facilities at Natanz, Isfahan, and Fordow, and reportedly killed several senior military commanders and nuclear scientists. Israel defended the operation by asserting that Tehran was dangerously close to developing nuclear weapons and posed an existential threat. According to Israeli officials, the strikes were a necessary pre-emptive measure to avert that outcome. The United States President Donald J. Trump also said that Iran ‘can’t have a nuclear weapon. We’re not going to allow that.’ He further added ‘You can’t have peace if Iran has a nuclear weapon.’ French President Emmanuel echoed the same view ‘Iran’s nuclear programme is a threat to global security.’ Interestingly, Israel, the United States, and France want to prevent Iran from acquiring the nuclear weapons that they themselves already possess. Is the perceived threat of a nuclear weapon rooted in its intrinsic destructive capacity, or in the identity and intentions of its possessor? The West’s hypocrisy doesn’t just simply whisper—it screams. While Iran’s nuclear ambitions have drawn relentless scrutiny, sanctions, and threats of military action especially since 2000s, Israel’s long-standing, albeit undeclared, nuclear arsenal is met with silence or tacit acceptance. The West generally turns a blind eye to Israel’s secret nuclear arsenal while crying wolf over Iran’s nuclear program. This strategic selectivity of the West dangerously undermines the global nuclear order. Iran has consistently maintained that its nuclear activities are for peaceful purposes, falling within its rights under the Treaty on the Non-Proliferation of Nuclear Weapons (NPT), to which it is a signatory. Even Iran’s Supreme Leader Ayatollah Ali Khamenei had issued a fatwa (a religious edict) in 2003, declaring nuclear weapons as forbidden under Islam. More recently in March 2025, U.S. Director of National Intelligence Tulsi Gabbard testified to Congress that multiple U.S. intelligence agencies have assessed that not only Iran was not actively building a nuclear weapon, it was also up to three years away from being able to produce and deliver one to a target of its choosing, and that Supreme Leader Khamenei has not reauthorized the nuclear weapons program that was suspended back in 2003. Nonetheless, Israel and Western governments led by the United States have accused Iran of seeking nuclear weapons capability under the guise of a civilian energy program. Interestingly, unlike Iran, Israel is widely believed to have at least an arsenal of at least 80 to 90 nuclear warheads since 1966 and enough plutonium to produce around 200 more nuclear weapons along with second-strike capability via submarines and aircraft. Some experts believe that Israel’s nuclear weapons programme is also expanding. However, Israel maintains a policy of opacity regarding its nuclear capabilities and refuses to sign the NPT. Consequently, Israel does not allow the IAEA to inspect its nuclear facilities, including the secretly built Dimona nuclear facility aided by France, long suspected to be the center of its weapons programme, in violation of international law. Despite this, there is no international pressure, diplomatic or otherwise, on Israel to disarm or even to acknowledge its nuclear status. Unlike Iran, Israel has not faced sanctions, investigations, or inspections. Instead, it continues to receive substantial military and diplomatic support from the United States and Western allies, often with explicit guarantees for its qualitative military edge over regional adversaries. This contrast in treatment exposes the structural inequality that pervades the global nuclear order. Proponents of this asymmetry argue that Israel is a responsible and rational actor, deeply integrated with the West, and thus unlikely to use nuclear weapons irresponsibly. Iran, in contrast, is viewed as a revolutionary regime that supports non-state militias across the region, engages in anti-Western rhetoric, and poses an existential threat to Israel. In this view, Iran's acquisition of nuclear weapons would not only embolden its aggressive posture but also destabilize the broader Middle East by triggering a regional arms race, prompting countries like Saudi Arabia, Egypt, and Turkey to seek similar capabilities. This logic, however, is deeply problematic. First, it is not the weapons themselves that are treated as the threat, but the identity of the possessor. This undermines the principle of non-proliferation as a universal norm and transforms it into an instrument of strategic containment, deployed selectively against adversaries while exempting allies. Second, the idea of responsible versus irresponsible nuclear actors is inherently subjective and shaped by geopolitical interests rather than objective criteria. Moreover, this narrative ignores the long history of Israel’s repeated military interventions in Lebanon, Syria, and Gaza, and its continued occupation of Palestinian territories which has been declared by the International Court of Justice (ICJ) to be illegal under international law. The International Criminal Court (ICC) has issued arrest warrants for Israeli Prime Minister Benjamin Netanyahu and former Defence Minister Yoav Gallant for alleged “war crimes”. Israel is also not complying with the ICJ binding orders to prevent genocide against Palestinians in Gaza. The selective application of non-proliferation norms has significant consequences. Regionally, it deepens perceptions of injustice and double standards, fuelling resentment among Arab and Muslim populations and delegitimizing the international order in their eyes. It also provides Iran with a rationale for its nuclear program: if Israel is allowed to possess nuclear weapons with impunity, then Iran too has a strategic incentive to pursue similar capabilities for deterrence. Furthermore, the uncritical support for Israel’s strategic superiority emboldens its military actions, including targeted strikes against Iranian infrastructure. These actions, often carried out with impunity, increase the risk of wider conflict and miscalculation. The recent Israeli airstrike deep into Iranian territory, targeting nuclear and military assets, has already sparked regional tensions. Tehran’s vow to retaliate, coupled with growing public anger across the Islamic world, signals a potentially dangerous spiral. If the international community seeks a stable and peaceful Middle East, it must abandon its selective approach to nuclear governance. This requires a candid acknowledgment of Israel’s nuclear arsenal and the inclusion of all regional states in a new framework for arms control and confidence-building. The refusal to acknowledge or address Israel’s nuclear arsenal and the outrage over Iran’s program erodes trust in the global nuclear order making it increasingly difficult to garner support for non-proliferation initiatives, especially in the Global South. While politically challenging, the establishment of a Middle East Nuclear-Weapon-Free Zone would represent a principled and inclusive approach to regional security. We have to move beyond the deep-seated political biases that render some nuclear weapons tolerable and others intolerable. ----- Aftab Alam is a professor at Aligarh Muslim University and heads its Strategic and Security Studies Programme. URl: https://www.newageislam.com/current-affairs/iran-nuclear-programme-world-b-israel/d/135953 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

"Queen Arwa al-Sulayhi: The Golden Reign of Yemen's First Female Sovereign”

By Afroz Khan, New Age Islam 23 June 2025 Arwa al-Sulayhi, born 1048 in Jibla, Yemen, became queen consort in 1067 and ruled as sovereign after her husband’s paralysis. She moved the capital to Dhu Jibla, declared Khutbah in her name, and reigned until 1138, expanding mosques, improving roads, and supporting agriculture, earning praise for her intelligence. Main Points: 1. Born 1048 in Jibla, Yemen, Arwa al-Sulayhi was educated under her uncle and aunt, showcasing her intelligence. 2. Became queen consort in 1067; assumed full control after husband’s paralysis, ruling as sovereign. 3. Moved capital to Dhu Jibla for better governance and declared khutba in her name. 4. Defeated Najahids in 1075, avenging her father-in-law’s death, strengthening her rule. 5. Ruled until 1138, expanded mosques, improved infrastructure, and supported agriculture, earning praise for her intellect. ------ Islamic history is full of many such women who have got their names recorded in history in golden letters on the basis of their ability. One of them was the ruler of Yemen, whose name is recorded in history for ruling for 50 years. Arwa bint Ahmad ibn Muhammad ibn Ja'far ibn Musa Ashu-Sulayhi was born in 1048 in Jibla (Yemen). Her father was Ahmad ibn al-Qasim al-Sulayhi and mother was al-Radda al-Sulayhi. Her father Ahmad died when she was young. Arwa al-Sulayhi was raised in the royal palace under the supervision of her uncle Ali al-Sulayhi and his wife Asma. Arwa al-Sulayhi's uncle and aunt recognized her intelligence and arranged excellent education for her so that her intelligence could be fully developed. In 1065 she was married to the Crown Prince Wali al-Ahd al-Mukarram Ahmad. It is said that as dowry, Ali gave Arwa the net annual revenue from the city of Aden, which was 100,000 dinars, paid by the Ma'nid emirs of Aden. In 1067 Arwa's father-in-law, Ali al-Sulayhi, was killed by the Najahid ruler of Zabid, Sa'id, Asma and the other women were taken captive. Al Mukarram Ahmad freed them from the Najahids in the Battle of Zabid and assumed the title of king and Arwa al Sulayhi became queen consort. At that time, there was a growing opposition against the Sulayhid dynasty throughout Yemen, but Al Mukarram Ahmad launched campaigns to re-establish his authority and eventually succeeded. Asma died in 1074 and Ahmad al-Mukarram became bedridden due to paralysis soon after. Al-Mukarram Ahmad's paralysis (or paraplegia) may have been caused by wounds sustained in a battle at Zabid against the Najahids early in his reign. Al-Mukarram Ahmad's paralysis left Arwa al-Sulayhi in complete control of the government. Ahmad remained the de facto ruler of Yemen and Arwa al-Sulayhi became the real sovereign as Ahmad had delegated all power to her. This marked the real political rise of Arwa al-Sulayhi. According to Hussein Hamadani (1931), Ahmad entrusted responsibility to Arwa because he "respected the advice of his wife and relied greatly on her shrewdness and intelligence". After becoming regent, Arwa al-Sulayhi took two very important decisions. The first was to move the capital from Sana'a to Dhu Jibla in the south. Apparently this was a decision made for medical reasons on Ahmad's part as well as the possibility that the Sulayhids wanted a better capital than Sana'a, Queen Arwa persuaded her husband, King Ahmad Al Mukarram, to move his capital from Sana'a to Dhu Jibla for two main reasons. Firstly, her political and strategic understanding of Dhu Jibla, as the city was located between the upper and lower regions of Yemen. This made it easier to manage the affairs of the state; secondly, the remoteness of the type of people in the regions. She asked her husband to summon the people of Sana'a and its neighbouring villages. When they gathered, the king noticed that everyone had a sword or spear in their hand. The king moved to Dhu Jibla with his wife, summoning the residents of Dhu Jibla. When she saw that everyone was carrying gifts in their hands or on the backs of animals, Arwa al-Sulayhi remarked, "Indeed, life should be lived among these," and thus, Dhu Jibla was made the capital. She took the bold decision to declare the khutba in her name after that of the second caliph and her husband. This was the first time the khutba was said in the name of a woman. In 1075 Arwa al-Sulayhi fought a battle against the Najahid leader Sa'id al-Ahwal. "The Najahids were devastated, and Arwa displayed Sa'id's head under the window of her room in the palace of Dhu Jibla", narrates Umara. This was to avenge Ali's death and "show their strength and determination domestically, in addition to eliminating the Najahids in the western regions". After Al Mukarram Ahmad died at Al Taqar in 1084, Arwa al Sulayhi wrote to the Fatimids urging them to appoint her 10-year-old son Abd al-Mustansir Ali as the official new Sulayhid ruler. After the death of Al Mukarram Ahmad and Arwa al Sulayhi's son Al-Mustansir, political developments began to change rapidly. Yemen was divided into two factions, some in favour of giving the reins of government to Al Mukarram's cousin Saba, others in favour of marrying Queen Arwa to Saba. All these developments culminated in 1098 when Saba's son Abd al-Mustansir was assassinated. The emir died in 1099. Arwa was thus freed from her two main political rivals, and she now became the uncontested Empress of Yemen in her own right, without needing to marry or have sons. Arwa was publicly titled al-Malika, or "Queen"—the first time this happened in the Islamic world, this time the Fatimids acknowledged Arwa as sovereign, and Arwa al Sulayhi ruled uninterrupted until 1138. During her reign Arwa al Sulayhi expanded the Grand Mosque in Sana'a, and improved the road from the city to Samarra. In Jibla, she built a new palace of Queen Arwa and a mosque of the same name. She is also known to have built several schools in her kingdom. Arwa improved the economy, taking an interest in supporting agriculture. Arwa died in 1138 at the age of 90. Arwa's death effectively ended the Sulayhid dynasty, leaving behind what is now the illustrious political history of Muslim women such as Arwa al-Sulayhi. Historical sources are "unanimous in their praise" of Arwa's intelligence, charisma, and political prowess. For example, Idris Imad al-Din described her as "a woman of great piety, integrity and excellence, of exquisite intelligence and erudition, surpassing even men". Umara described her as "well-read and, besides the gift of writing, had a retentive memory stored with the chronicles of past times". He also described her knowledge of the Quran, her memory of poetry and history, and her skill in elucidating and interpreting texts. ---- Afroz Khan is a teacher by profession. She primarily writes about women and Islam. She holds a Bachelor's degree in Education. URL: https://www.newageislam.com/islamic-personalities/queen-arwa-al-sulayhi-female-sovereign/d/135952 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Chiragh-e-Dehli Hazrat Khwaja Naseeruddin Mahmood: The Illuminated Saint Who Upheld the Chishti Flame in Delhi

By Adnan Faizi, New Age Islam 23 June 2025 A saint who carried light when Delhi lost its soul, Hazrat Khwaja Naseeruddin Mahmood Chiragh Dehlvi was the last great Chishti saint to carry forward the legacy of Hazrat Nizamuddin Auliya. Revered as the "Chirag-e-Delhi" (Lamp of Delhi), his life was a blend of rigorous spiritual discipline, humility, devotion, and quiet resistance. From Uttar Pradesh to Delhi, and through trials under Sultan Muhammad bin Tughlaq’s reign, he remained the embodiment of Chishti values. Main Points: 1. Born in Uttar Pradesh into a respected family of spiritual heritage. 2. Last Disciple and successor of Hazrat Khwaja Nizamuddin Auliya in Delhi. 3. Spent years in jungles fasting, practicing deep spiritual austerity. 4. Suffered trials under Sultan Tughlaq but upheld Sufi dignity. 5. Passed away in 757 AH, buried with relics in Hazrat Chirag Dehli Dargah. ---- Introduction Hazrat Khwaja Naseeruddin Mahmood Chiragh Dehlvi was one of the revered elders Sufis in the Chishtiyya silsila and the last spiritual head of the Delhi-based central Chishtiyya leadership. A mureed and khalifa of Hazrat Khwaja Nizamuddin Auliya, he was bestowed the title "Roshan Chiragh-e-Dehli." He witnessed the collapse of Delhi and the disintegration of the silsila, yet remained resolute in preserving its true essence. His teachings, celibacy, sama, silent perseverance, and reverence for adab (spiritual etiquette) still echo through the spiritual practices of Chishti khanqahs across India. Early Life and Family Background Hazrat Khwaja Naseeruddin was born around 672 AH (1274 AD) in Ayodhya (some sources mention Barabanki), Uttar Pradesh. His lineage is subject to historical debate. According to Khazinat-ul-Auliya, he was a descendant of Hazrat Imam Hussain ibn Maula Ali, while other sources claim descent from Khaleefa Hazrat Umar ibn Khattab. His grandfather, Hazrat Shaykh Abdul Latif Yazdi, migrated from Khorasan (northeast Iran) to Lahore. There, Hazrat Khwaja’s father, Hazrat Shaykh Mahmood Yahya, was born. Eventually, the family moved to Ayodhya where they became known for their prosperous trade in woollen goods. The family was both affluent and spiritually inclined. Hazrat Naseeruddin lost his father at the tender age of 9. His mother, known for her piety, supervised his upbringing and education. She instilled in him deep religiosity, punctuality in salah, and a yearning for divine closeness. Education and Spiritual Discipline Hazrat studied classical Islamic sciences, including Bazoodi and Hidayah in fiqh (Islamic jurisprudence). According to Khair-ul-Majalis, he studied under Hazrat Qazi Mohiuddin Kashaani. According to Siyar-ul-Auliya, he was taught by Hazrat Maulana Abdul Kareem Sherwaani, and after his death, completed his learning under Hazrat Maulana Iftikharuddin Gilani. At 25, Hazrat Naseeruddin renounced the materialistic world and entered deep mujahidah (spiritual struggle). For 8 years, he lived in the forests of Awadh with a dervish companion, maintaining fasts, and dedicating himself to worship. Bay‘ah and Devotion to Hazrat Khwaja Nizamuddin Auliya At age 43, Hazrat Naseeruddin travelled to Delhi and joined the circle of Hazrat Nizamuddin Auliya. Upon seeing him standing in humility offering to help dervishes wear their shoes, Hazrat Nizamuddin Auliya accepted him as a mureed. Hazrat Naseeruddin’s devotion was unmatched. Once, when a guest mureed lost his clothes, Hazrat Naseeruddin offered his own without hesitation. Hazrat Nizamuddin, upon hearing this, blessed him and gifted him new cloth. Though he once sought solitude in the jungle, Hazrat Khwaja Nizamuddin Auliya advised him to live among people and practice patience and service. Hazrat obeyed and continued his riyazat while serving society. After his mother passed away, he remained permanently in Delhi near his Peer-o-Murshid. Khilafat and Leadership of the Chishti Silsila As the final moments of Hazrat Nizamuddin Auliya, Hazrat Naseeruddin was chosen as his khalifa. Despite Hazrat Ameer Khusro’s stature, Hazrat Nizamuddin famously said, “My heart desires Amir, but Allah desires Naseeruddin.” He handed over the sacred tabarrukaat (relics) to Hazrat Naseeruddin. He led the silsila with grace and sincerity. Even when starving, he wore his Pir’s jubbah mubarak (cloak) and fasted daily. He offered the best food to his guests, served them himself, and advised, “Eat for Allah’s sake, and expend your energy in His devotion.” Persecution by Sultan Muhammad Tughlaq Hazrat faced immense persecution under Sultan Muhammad bin Tughlaq, who mistrusted the Chishtiyya influence. The Sultan appointed Hazrat as a royal attendant, tested him with luxury, and even imprisoned him for refusing royal duty. Once, food was served in golden dishes. Hazrat Naseeruddin poured the soup into his palm and consumed it—upholding simplicity. He accepted temporary service only to fulfil Hazrat Nizamuddin’s will. Later, when Sultan died in Thath, Hazrat Naseeruddin urged Prince Feroz Shah Tughlaq to rule with justice. He predicted a 40-year rule, which came true. This encounter, recorded in Tarikh-e-Firoz Shahi, marks his role in advising spiritual justice in statecraft. Title of Chiragh-e-Dehli Hazrat received the title "Chiragh" (lamp) due to his luminous presence: During the building of a water tank, oil was banned by the Sultan. Hazrat turned water into oil to keep lamps burning. Once, he didn’t want to turn his back in a mehfil. Hazrat Nizamuddin said, “A lamp has no back. It gives light in every direction.” Teachings and Malfoozat Hazrat continued to guide thousands through knowledge and example. Two main malfoozat collections remain: Khair-ul-Majalis by Hazrat Maulana Hamid Qalandar Shaair – 100 discourses (755–756 AH) Miftah-ul-Aashiqeen by Hazrat Maulana Muhibullah – covering tajalli, love, nafs, haal and qaal, and jazb Hazrat Naseeruddin emphasised internal purification (sehut-e-nafs), the balance between haal (state) and qaal (speech), and jazb (attraction to divine love). Death and Burial Hazrat Naseeruddin passed away on 18th Ramadan 757 AH (1356 AD), in Delhi. He appointed no Khalifa-e-Azam, stating no one could bear the silsila’s weight after Delhi’s fall. He ordered his tabarrukat to be buried with him: Khirqa of Hazrat Nizamuddin Auliya on his chest Asa (staff) at his side Tasbih on his right forefinger Kaasa (wooden bowl) under his head His Pir’s shoes under his arm Hazrat Khwaja Bande Nawaz Gaisu Daraz performed the ghusl and preserved the charpoy strings as a sacred relic. Sultan Feroz Shah Tughlaq built his mausoleum in 1358, later adding two gateways. Today, his dargah in Delhi remains a site of peace, where people from all backgrounds gather in prayer. Prominent Khalifas Hazrat did not name a single main successor but trained many khalifas who spread Chishti teachings far and wide: Hazrat Khwaja Bande Nawaz Gaisu Daraz – Gulbarga Hazrat Shaykh Danyaal – Satrikh, Barabanki Hazrat Shaykh Sadruddin Tabib – Delhi Hazrat Khwaja Sirajuddin – Firan Patan, Gujarat Hazrat Shaykh Abdul Muqtadir – Mehrauli, Delhi Hazrat Maulana Khwajgi – Kalpi, Bundelkhand Hazrat Shaykh Ahmad Thanesari – Kalpi Hazrat Shaykh Mutawakkal Kantoori – Bahraich Hazrat Qazi Shaykh Qawamuddin – Lucknow Hazrat Qutb-e-Alam – Bantwa, Junagadh Hazrat Shaykh Zainuddin Ali – Delhi Hazrat Shaykh Masood – Lado Sarai, Delhi Hazrat Mir Syed Jalaluddin Jahanian – Uch, Multan Hazrat Shaykh Suleman – Radauli, Barabanki Hazrat Syed Muhammad bin Jafar Makki – Sirhind Hazrat Syed Alauddin – Sandila, Hardoi Legacy Hazrat Naseeruddin foresight saved the Chishti ethos even after Delhi’s spiritual heart fell. He upheld the silsila’s core values independence from politics, service, and compassion. After his death, though the central Chishti leadership faded, the provincial khanqahs kept the flame alive. He remains one of the most respected saints in Indian Sufism. His dargah in Delhi is visited by seekers of all backgrounds. His light, teachings, and fragrance continue to guide hearts. Every year, during his Urs, dervishes gather for zikr, sama, and remembrance. ----- Adnan Faizi is a Peace and Harmony activist based in Delhi. He is an alumni of CCS University, Meerut. URL: https://www.newageislam.com/islam-spiritualism/chiragh-dehli-hazrat-khwaja-naseeruddin-saint-chishti/d/135951 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Simple Is Always a Damsel's Dimple

By Sumit Paul, New Age Islam 23 June 2025 June 23 is the 89th birthday of Richard Bach, famous for his book, Jonathan Livingston Seagull. In 1970, Richard Bach achieved literary acclaim with the publication of his most famous work, "Jonathan Livingston Seagull." This novella, beautifully illustrated by Russell Munson, tells the inspiring story of a seagull named Jonathan who seeks to master the art of flying beyond the limits imposed by his flock. "Jonathan Livingston Seagull" became an instant bestseller, resonating with readers across the globe and earning Bach widespread recognition as a storyteller with a unique ability to uplift and inspire. One of his famous statements is: The simplest things are often the truest. So very true. This highlights the profound significance of simplicity in life. He suggests that amidst the complexities and intricacies that surround us, it is often the simplest things that hold the greatest truths. In a world driven by ambition, materialism, and constant pursuit of more, Bach invites us to appreciate the beauty and wisdom that lies in simplicity. By embracing the simplicity of a kind gesture, a genuine smile, or a moment of connection, we tap into the essence of what it means to be human and to live authentically. The quote reminds us to seek truth in the unadorned and uncomplicated aspects of life, for it is there that we often find the most profound revelations and genuine joy. Simple is always a damsel's dimple; cute and heart warmingly innocent. Yet another quote of Richard Bach that I like is: "What the caterpillar calls the end of the world, the master calls a butterfly." This articulates the profound transformation that occurs in life. Often, when faced with challenging or seemingly insurmountable situations, we might perceive them as the end of our world. Just like a caterpillar going through the pupa stage, it feels trapped, confined, and unaware of the breath-taking beauty that awaits it. Yet, the master, who possesses vision and wisdom, recognizes the potential within this metamorphosis. By relinquishing its old form, the caterpillar emerges as a majestic butterfly, free to explore the boundless skies and embrace a newfound existence. This quote reminds us that instead of fearing change, we should embrace it as a transformative rebirth that can lead to immense growth, liberation, and a wondrous future. Remember, though change is painful, yet ever needful. To quote urdu poet Ali Sardar Jafri, "Sirf Ek Mit-Ti Hui Duniya Ka Nazzara Na Kar/ Aalam-E-Takhleeq Mein Hai Ek Jahan Ye Bhi Toh Dekh/ Maine Maana Marhale Hain Sakht, Raahein Hain Daraaz/ Mil Gaya Hai Apni Manzil Ka Nishaan Ye Bhi Toh Dekh " (Don't feel sad and disconsolate for a crumbling world/ Look at the new emerging world/ Agreed, the way to your destination is difficult and fraught with hardships/ Don't forget that you're on the right path). ----- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/simple-damsel-dimple/d/135950 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Iran-Israel Conflict: Ethical Reflections from Imam Ali's Legacy in the Light of Nahjul Balagha

By Ghulam Rasool Dehlvi, New Age Islam 21 June 2025 Main Points: 1. Imam Ali Advocated Restraint in War: Imam Ali’s teachings in Nahjul Balagha present a deeply principled view of war and peace. Far from glorifying violence, he consistently emphasized restraint, justice, and the sanctity of life. He emphasized that war should be a last resort and not sought eagerly. But both Iran and Israel’s aggressive military postures—pre-emptive strikes and confrontational rhetoric—stand in contrast to this principle of ethical restraint. 2. Universal Human Dignity Must Be Upheld: Nahjul Balagha teaches that all people are either "brothers in faith or equals in humanity." This condemns any form of dehumanizing rhetoric, which both sides have engaged in. Imam Ali’s vision insists on respecting the dignity of even one's enemies. 3. Justice Must Be Impartial, Not Politicised: While both Iran and Israel invoke justice to justify their actions, Imam Ali's concept of justice is rooted in fairness and self-accountability. Justice, as he taught, is not about tribal or national interests but about upholding ethical truth. 4. Religion Should Not Be Exploited for Violence: Imam Ali warned against extremists who misuse religion. Both states have, at times, used religious narratives to justify military actions. Such instrumentalisation of faith contradicts the spiritual and moral integrity Imam Ali upheld. 5. Peace Is a Moral Imperative, Not a Weakness: Imam Ali always favoured peace if it preserved justice and life. Modern political leaders often reject peace unless conditions are fully met on their terms. This rigid approach defies Imam Ali’s example of negotiation, compassion, and reconciliation. ------- The contemporary conflict between Iran and Israel has gripped the attention of the world, not only because of its geopolitical ramifications but also because of the powerful ideological and religious narratives that both sides invoke. As tensions mount and the toll of violence deepens, a moral and theological inquiry becomes essential. One of the most profound sources of Islamic ethical guidance is the Nahjul Balagha (Peak of Eloquence), a collection of sermons—Khutbas— letters, and sayings attributed to Imam Ali ibn Abi Talib (A.S.), the chief of sainthood in Islam and the cousin and son-in-law of Prophet Muhammad (PBUH). This timeless treasury offers moral clarity and wisdom on governance, war, justice, and human dignity that remains relevant to modern conflicts based on political tensions and religious hostilities. Although Nahjul Balagha was written in the 7th century, its ethical and spiritual guidance can still provide guiding insight into modern geopolitical crises, including the ongoing Iran-Israel conflict. The Nahjul Balagha is more than a book of eloquent words; it is a mirror held up to power, a reminder of the responsibility that comes with leadership, and a warning against the consequences of arrogance, injustice, and blind militarism. It calls on today’s leaders — whether in Tehran, Tel Aviv, or beyond — to measure their actions not just by strategic interests, but by the higher standards of justice, compassion, and humanity. In the context of the ongoing war between Iran and Israel, Imam Ali’s legacy compels us to ask: are we waging war in the name of justice, or are we weaponising justice to wage war? The current Iran-Israel conflict has evolved far beyond a bilateral dispute. It now includes proxy wars, cyber warfare, and ideological confrontations that influence regional and global security. Iran frames its opposition to Israel as part of a broader resistance against occupation and injustice, especially regarding the plight of Palestinians. Israel, in turn, views Iran as an existential threat, pointing to Tehran's support for Hamas and Hezbollah and other resistance groups. Both sides cloak their actions in language of defence and righteousness. War and Restraint in Nahjul Balagha Imam Ali’s teachings in Nahjul Balagha present a deeply principled view of war and peace. Far from glorifying violence, he consistently emphasized restraint, justice, and the sanctity of life: “Do not desire the encounter with the enemy, but pray to God for safety. Yet, if you face the enemy, then be steadfast.” (Nahjul Balagha, Sermon 11) Thus, Nahjul Balagha considers war as a Last Resort and emphasizes justice, restraint, and the human cost of war. Here Imam Ali emphasizes defensive warfare, not aggression. This profound call to avoid war unless absolutely necessary challenges the modern trend of pre-emptive strikes and ideological warfare. It calls into question whether current escalations are truly in line with just and ethical principles or driven by political hegemony and fear. The Iran-Israel military struggle often strays from this principle, with both sides sometimes engaging in pre-emptive strikes or ideological provocations. Defending the Oppressed: A Just Cause Imam Ali stood firmly with the oppressed and called for the defence of human dignity: “Be an enemy of the oppressor and a helper of the oppressed.” (Nahjul Balagha, Letter 53) Iran has frequently framed its involvement in regional conflicts as a defence of the oppressed, particularly Palestinians. While this rhetoric resonates with Islamic values, the means and methods must also align with Imam Ali’s emphasis on ethics and non-aggression. In the name of justice, no strategy should result in the indiscriminate suffering of civilians or spiral into cycles of vengeance. Leadership and Responsibility In his letter to Malik al-Ashtar, Imam Ali outlined the responsibilities of a just ruler, stressing compassion, equity, and accountability: “People are of two types: either your brothers in faith or your equals in humanity.” (Nahjul Balagha, Letter 53) This maxim, cited by classical commentators such as Sharif al-Radi and later expanded by Allama Tabatabai, reinforces the Islamic principle of universal human dignity (karamat-e-insani). It stands in contrast to recent dehumanizing rhetoric used by both sides. For instance, some Iranian media refer to Israelis in subhuman terms, while Israeli politicians have labeled Iran a "barbaric regime." Such language erodes the ethical foundation necessary for peace. Thus, the moral trajectory of Nahjul Balagha is a direct challenge to dehumanizing rhetoric and demonization of adversaries in modern conflicts. It insists on recognizing the shared humanity of even those one disagrees with. Both Iranian and Israeli leadership would do well to reflect on this principle before escalating rhetoric and hostilities. Ideological Extremism and Misuse of Religion One of the most crucial warnings in Nahjul Balagha is against the misuse of religion for political gain. Imam Ali cautioned against the rise of extremists who distort faith to justify bloodshed: “Two types of people will be doomed on my account: the excessive lover and the excessive hater.” (Nahjul Balagha, Saying 127) Both Iran and Israel have used religious language to support strategic decisions. But any invocation of divine legitimacy must be judged against the Quranic and Alawite standards of justice, mercy, and truth. Using religion to legitimize aggressive politics is a betrayal of its spiritual foundations. Imam Ali never hesitated to seek peace and reconciliation when it served justice and saved lives. He negotiated, made treaties, and often withheld retaliation despite provocations. This preference for peace must inform modern leadership. Diplomatic dialogue, de-escalation, and humanitarian cooperation are not signs of weakness but reflections of moral strength. Imam Ali strictly warned: “Two types of people will be ruined on my account: the excessive lover and the excessive hater.” (Nahjul Balagha, Saying 127) The use of religious symbolism to justify political violence is not new. Iran often sanctifies its military actions under the umbrella of jihad, while elements of Israel’s far-right invoke divine entitlement to the land. Yet classical Shi'a scholars, such as Shaykh al-Mufid and Allama Hilli, repeatedly stressed that jihad must serve higher moral purposes, not be manipulated for nationalist or sectarian goals. Imam Ali himself condemned the Kharijites, who used piety as a mask for extremism. He practiced diplomacy with his enemies, including Muawiyah and the Khawarij, even after they transgressed. He upheld treaties like the one at Siffin, valuing stability and the preservation of life. Yet, both Iran and Israel have entrenched conditions that often foreclose real peace efforts. Iran insists on total resistance until the full liberation of Palestine; Israel refuses talks until Iranian-backed militias are dismantled. Such rigid preconditions betray Imam Ali's model of conflict resolution. The Nahjul Balagha as a Mirror The Nahjul Balagha serves not to justify modern wars, but to hold a mirror to power. It reminds us that not all enemies are to be destroyed — some are to be reconciled. It reiterates that not all wars are righteous — some are products of pride and fear. It reaffirms that true victory is not in destruction, but in upholding truth, justice, and humanity. In the spirit of Imam Ali, the real question for today’s leaders is: “Are you fighting for justice — or feeding the fire of vengeance and power?” Imam Ali famously exhorted us: “Do not desire the encounter with the enemy. Pray to God for safety. But when you are forced to face them, then be steadfast.” (Nahjul Balagha – Sermon 11). This guidance aligns with Quranic principles: "Fight in the way of Allah those who fight you but do not transgress. Indeed. Allah does not like transgressors." (Qur'an 2:190). He also clearly and categorically stated: “People are of two kinds: either your brothers in religion or your equals in humanity.”—Nahjul Balagha – Imam Ali’s Letter 53 (to Malik al-Ashtar) Now contrast this with the following: “Israelis are not human; they are blood-drinkers and demons.” —Political Statement – Iran (State TV Commentary) “Iran is a barbaric regime that understands only the language of force.”—Political Statement – Israel (Right-wing Politician) It is not difficult to see that both sides brazenly violate the core universal principles of human dignity enshrined in Nahjul Balagha, and clearly fuel cycles of religious hatred. But on the contrary, Imam Ali’s words in Nahjul Balagha remind these political leaders of the universal sanctity of life. Ali (AS) upheld the dignity of all people, regardless of faith. Therefore, dehumanizing rhetoric from both sides stands against the actual Islamic principles of war and justice as embodied in the words and actions of Imam Ali (AS). Before the outbreak of the current conflict, Israeli Defence Minister issued an official statement: “We will pre-emptively strike Iranian positions anywhere they pose a threat to Israeli citizens.” In a sharp rebuttal, the hard-hitting political statement from Iran (IRGC Commander, 2024) was as follows: “We welcome confrontation with the Zionist entity. We will respond to every aggression tenfold.” But on the contrary, Imam Ali has taught us that war should never be sought eagerly; it must be a reluctant last resort. But both Iran and Israel have often portrayed aggression as a form of strength, diverging from Imam Ali's ethic of restraint and moral accountability. Nahjul Balagha – Saying 15 goes on like this: “Justice is the foundation upon which the world stands.” Both sides invoke justice, yet often interpret it nationalistically, not universally. But Imam Ali’s justice was not tribal—it was based on balance, impartiality, and accountability even for one’s own faults. Nahjul Balagha – Sermon 146 states: “How strange! The tongue speaks of justice, but the heart is full of tyranny.” While Iran often uses Islamic language to justify regional militarism, Israeli leaders invoke religious history (e.g., divine promise of land) to defend occupation policies. However, Imam Ali denounced religious hypocrisy—speaking of virtue while acting unjustly. Using religious legitimacy to mask political interests is a betrayal of divine ethics, regardless of faith. Conclusively, Imam Ali’s priority was preserving life and building peace, not absolute victory. He engaged in dialogue even with adversaries. But the current geopolitics in the ongoing Israel-Iran conflict often sets preconditions that make peace elusive and war easier to justify. Nahjul Balagha – Sermon 15 Proclaims: “Justice is the foundation upon which the world stands.” Tellingly, Iran and Israel both appeal to the concept of justice. Iran claims to defend the oppressed, citing Qur'anic injunctions such as "And what is wrong with you that you do not fight in the cause of Allah for the oppressed..." (Qur'an 4:75). Meanwhile, Israeli leaders invoke justice in protecting their citizens from external threats. Yet, classical exegesis, like that of Fakhr al-Din al-Razi, emphasizes justice as impartial and accountable — even if it means restraining one’s own side. Imam Ali’s vision demands a more reflective and less self-serving invocation of justice. Thus, Nahjul Balagha remains not just a literary gem, but a moral compass for these trying times. Imam Ali’s guidance is a stark contrast to the power politics of today. His teachings urge rulers to measure their actions not by military might or ideological consistency, but by the scale of justice, compassion, and restraint. As we witness the intensification of conflict between Iran and Israel, both sides would do well to revisit the foundational ethics of Imam Ali: not only to preserve lives, but to elevate the moral character of their leadership. The world today needs less ideological fervour and more ethical courage — the kind exemplified in the Nahjul Balagha. ----- A Regular Columnist with Newageislam.com, Ghulam Rasool Dehlvi is an Indo-Islamic scholar, author of “Ishq Sufiyana: Untold Stories of Divine Love”, Sufi poet and English-Arabic-Urdu-Hindi writer with a background in a leading Sufi Islamic seminary in India. URL: https://www.newageislam.com/spiritual-meditations/iran-israel-ethical-imam-ali-nahjul-balagha/d/135943 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism